Gurdjieff once said:
“All the keys are in Beelzebub, but they are not near their locks.” I don’t
know whether this Paper will open any locks for you, but I hope to point out
a few of the Keys.

In this paper, I am going to
outline some reasons why I think Gurdjieff used Neologisms. Then I am going
to provide a basic framework for categorizing them. Thirdly I will examine a
few particular Neologisms and their cross connections with other parts of
the book. Finally I will discuss their possible significance for Inner Work.
One aspect of the Neologisms that I will not attempt to address, since I am
not a linguist, is the etymological roots of the Neologisms. I will
leave that to others more competent than I. Since this is an ongoing study,
the preliminary results that I present here should raise more questions than
answers, and any conclusions should be viewed as tentative.

What is a Neologism? The
etymology of neologism is rooted in the Greek language: the modern form is
based on νεολογισμός [neologismos] (from νέος [neos] new + λόγος [logos]
word, speech, discourse + suffix -ισμός [-ismos] -ism) - literally, “new
word”. A neologism is a word, term, or phrase that has been recently created
(or “coined”), often to apply to new concepts, to synthesize pre-existing
concepts, or to make older terminology sound more contemporary. Neologisms
are especially useful in identifying inventions, new phenomena, or old ideas
that have taken on a new cultural context. (1)

Gurdjieff's use of
neologisms in Beelzebub's Tales is, for many of us, one of the difficulties
in reading and comprehending the book. Another difficulty is his use of long
sentences with many sub phrases. Fortunately, however, Gurdjieff did provide
definitions, descriptions and illustrative examples of the neologisms. For
many of us the Neologisms have come to represent in a succinct way the
meanings of the various ideas and principles that Gurdjieff described in the
pages of Beelzebub's Tales. By drawing on word roots from many languages,
Gurdjieff has managed to capture in his Neologisms, in a highly encapsulated
form, numerous verbal images that speak variously to our conscious and
unconscious intellectual and emotional associations in order to assist a
slow unfolding of meaning and insight into the Laws of World Creation and
Maintenance.

One possible reason for
using neologisms might have been to add a degree of descriptive realism to
the language used by beings from the various other times, places and planets
encountered in the pages of Beelzebub's Tales. Another reason for Gurdjieff
using this literary device might have been to overturn our previous
intellectual and emotional associations and pre-conceptions with the more
traditional esoteric terminology used for the concepts in order to effect an
other-wising or upside-downing of our habitual understanding of the concepts
that he wishes us to look at in a new way, unencumbered by past
associations. Another reason might have been to “bury the dog deeper”; that
is, to put us off the scent trail of various concepts by hiding references
to them beneath the unfamiliar words and phrases. This would effectively
make it more difficult for us to “fathom the jist” of his writing and would
require of us more concerted efforts of Active Mentation to “connect the
dots” between the ideas that are buried beneath the neologisms in various
places throughout the text. Conversely, the use of several different
Neologisms to denote one particular concept may be a flag or a hint that
points us towards noticing a particularly important idea or piece of the
puzzle.

Fortunately, Gurdjieff
provides definitions in contemporary language for most of the important
Neologisms, although those definitions are not always given with the first
usage of the Neologism, thus necessitating several readings of the book to
piece things together. Some of the Neologisms could even be considered as
one word Legominisms since they are constructed from word roots of many
languages in such a way as to give a shorthand, verbal picture of the
meaning of the Neologisms. Perhaps the most well known one is
Trogoautoegocrat: Trogo = eat; auto = self; ego = I; crat = rule.

First off, I would like to
make a few comments on the overall title of Gurdjieff's trilogy, All and
Everything. Nicholas Tereshchenko in his pamphlet The Hapax Legomena in
Russian had this to say about the title -

“In fact, ‘ň’ is the
only exception of a Russian letter, in this case ‘E’, being modified
in its sound by the diacritic points. So far as I know, Mr Gurdjieff has not
used the ‘ň’ (pronounced as the yo in yolk) in his Hapax Legomena (legominisms),
but he has used it in the overall title of his trilogy: All and Everything,
which in Russian is BCň И BCЯ. Actually both words can be each
translated either as ALL or as EVERYTHING, depending on the context of the
expression in which they are used.” (2)

In other words, All and
Everything could also have been called Everything and All, Everything and
Everything, or All and All. The last phrase is reminiscent of the Biblical
phrase describing God as “All in All”. The phrase “All in All” was used 3
times in the New Testament. (3)

This observation brings to
mind the Hermetic Dictum, As Above; So Below, and the Biblical assertion
that we are created in the Image of God. Bearing in mind the assertion made
by many students of Gurdjieff that the Book is a mirror or allegory of the
ideal human Self, and that it contains a complete exposition of the aspects
of our Being that we will find within ourselves through the process of Self
Observation, I ask you all to consider what part of yourselves that
Endlessness refers to. Who or what is Endlessness in you?

Classification of
Neologisms

One of the first attempts to
classify the Neologisms in Beelzebub's Tales was done by Nicholas
Tereshchenko in his pamphlet The Hapax Legomena in Russian. There he
provides three lists of Neologisms used in Beelzebub's Tales -

1. 490 “Universal”
Neologisms

2. 7 Martian Neologisms

3. 14 Saturnian Neologisms

I have called the list of
490 “Universal” because many of the Neologisms, although not all, appear to
be part of a common language of Objective Science used by Beelzebub and the
other beings he associates with. In addition to the Martian and Saturnian
Neologisms, we could subdivide Tereshchenko's list of 490 “Universal”
Neologisms by creating separate classifications for Neologisms that were
used exclusively in various places on earth such as Atlantis, China, India,
etc. One could further classify groups Neologisms by the commonality of
certain word roots used in them. I have not compiled a comprehensive list of
classifications, but I will offer a few examples. It should be noted here
that due to differences in the various translations and editions of
Beelzebub’s Tales, not all of these words have the same spelling nor can
they be found in all editions.

The first figure shows the
Martian and Saturnian Words from Tereshchenko's pamphlet The Hapax Legomena
in Russian. The Russian spelling and pronunciation is given.

Notice the similarities in
the construction of the words. In the Martian there are a lot of “oof”’s
and “foo”’s and in the Saturnian t here are a lot of “h”’s and “r”’s.

Figure 1 -
Martian and Saturnian Words from Tereshchenko

The Neologisms in the
following list are used in chapter 40, The Law of Heptaparashinokh, and are
the scientific terms used by the Chinese scientists to explain their Law of
Ninefoldness. It is rather strange that there is no Chinese Neologism for
the Law of Ninefoldness. It is also interesting to note that the word
Enneagram is not used in the Tales. It is also interesting to note that
there is no mention in the 1931 edition of Beelzebub’s Tales of Harnel-Aoot,
the disharmonized fifth Stopinder. The Chinese brothers Choon-Kil-Tez and
Choon-Tro-Pel discovered two of the Mdnel-Ins, called by them
Sooanso-Toorabizo which means ‘obligatory-gap - aspects - of- the- unbroken-
flowing- of- thewhole.’ but they failed to discover Harnel-Aoot. Similarly
there is no mention of Harnel-Aoot in Ouspensky’s writing. That being said,
there are two words in the following list which sound similar to Aoot and
which refer to the fifth centers of gravity or Dooczako of two octaves.
Those words are Khooti-Pikan-On and Khooti-Noora-Chaka.

Chinese Neologisms:

Chai-Yoo

King-Too-Toz

Choon-Kil-Tez

Choon-Tro-Pel

Lav-Merz-Nokh

Alla-attapan

Dzendvokh

Demisakhsakhsa

Dooczako

Nar-Khra-Noora

Nirioonossian-World-Sound

Sooanso-Toorabizo

Polorishboorda

Loosochepana

Simkalash

Riank-Pokhortarz

Pirinjiel

Planekurab

Alillonofarab

Krilnomolnifarab

Talkoprafarab

Khritofalmonofarab

Sirioonorifarab

Klananoizufarab

Erti-Pikan-On

Ori-Pikan-On

Sami-Pikan-On

Okhti-Pikan-On

Khooti-Pikan-On*

Epsi-Pikan-On

Shvidi-Pikan-On

Erti-Noora-Chaka

Ori-Noora-Chaka

Sami-Noora-Chakoo

Okhti-Noora-Chaka

Khooti-Noora-Chaka*

Epsi-Noora-Chaka

Shvidi-Noora-Chakoo

Arachiaplnish

Erkrordiapan

Erordiapan

Chorortdiapan

Piandjiapan

Vetserordiapan

Okhterordiapan

Adashtanas

Evotanas

Govorktanis

Maikitanis

Midotanis

Lookotanas

Sonitanis

Keesookesschoor

The Neologisms in the
following list are used in various places in Beelzebub’s Tales when
referring to words used in Atlantis.

Atlantean Neologisms:

Akhaldan

Akhaldansovar

Astrovar

Tazaloorinono

Goolgoolian (Gulgulian)

Patetook

Khenionian

Amarloos

Amarhoodan

Hoodazbabognari

Agoorokhrostiny

Gynekokhrostiny

Anoroparionikima

Knaneomeny

Moyussool

Tak-tschan-nan

Kimespai

Pirmaral

Adashsikra

Evosikra

Cevorksikra

Midosikra

Maikosikra

Lookosikra

Soniasikra

There are two important
Atlantean Neologisms that I would like to draw attention to - Amarloos and
Amarhoodan - which have the corresponding Universal Neologisms - Abrustdonis
and Helkdonis - as well as being clearly defined in contemporary language as
the 2 being foods derived from substances in air and impressions, and which
are significant as “help-for-the moon” and “help-for-God”. When we transform
these 2 substances through conscious labors and intentional sufferings, we
release from them Askokin, which is described as food for the Moon and
Anulios, and the remainder is transformed into Hanbledzoin and Aiesakhaldan,
the blood of the Kesdjan body and the blood of the Irankipaekh body or soul,
respectively. I think that this multiple usage of Universal and Atlantean
languages as well as our Contemporary language is a way of drawing our
attention to several important aspects of Gurdjieff's teaching about these
being foods.

The following 3 lists are
examples of word roots used in some of the Neologisms:

Root - nokh

Lav-Merz-Nokh

Heptaparaparshinokh

Okidanokh

Pandetznokh

Olooessultratesnokhnian

Olooestesnokhnian

Koritesnokhnian

Djamtesternokhi

Alnokhoorian

Prnokhpaioch

Eknokh

Root - dja

Kesdjan

Djartklom

Djamtesternokhi

Djamdjampal

Djameechoonatra

Pokhdalissdjancha

Root - aie

Aieioiuoa

Aiesakhaldan

(AiŽssakhladonn)

Aiessirittoorassnian-contemplation

(AiŽsiritoorassian)

Essoaieritoorassnian-will

(Egoaitoorassian)

The Root “aie” word list
also shows the alternate spellings that appear in various versions of
Beelzebub’s Tales.

Figure 2 shows the Russian
spelling and pronunciation of the 'aie' root words, and the number of times
they are mentioned in the text.

Figure 2 -
Root “aie” Words Russian Spelling and Pronunciation

Figure 3 shows the variation
in usage of one of the 'aie' root words and a similar sounding word,
Egoaitoorassian-will, which Tereshchenko lists as being on page 485, whereas
it is actually on page 563 in the 1950 version of Beelzebub’s Tales. I
suspect this is an editing error.

As you will see,
Essoaieritoorassnian-will is used once in the 1931 and the 1949 based
versions of the Tales, but in the controversial 1992 revision the word is
not used, but is replaced by the word Egoaitoorassian-will. Conversely,
Egoaitoorassian-will in not used in the 1931 version but is used in all
other versions. In the 1992 version it is used in place of
Essoaieritoorassnian-will on page 485. Whether this substitution has any
bearing on the overall meaning of the Tales, I don't know, but it is
disturbing to see the text being modified in such a manner. Neither of these
Neologisms are defined in the text and although they are mentioned in
different contexts, they are both the result of conscious labour and
intentional suffering and seem to indicate a quality of will possessed by
someone who can “Do” or act consciously. Here are the two references:

“… Essoaieritoorassnian-will,
(egoaitoorassian-will in the 1996 version) which in its turn can be obtained
thanks to always the same being-Partkdolg-duty, that is, to conscious labors
and intentional sufferings.” (p485)

“... the force of the sacred
reconciling, should by itself crystallize data in them for engendering that
something which is what is called being-Egoaitoorassian-will.” (p563)

Figure 3 -
Variations in Usage of Egoaitoorassian and Essoaieritoorassnian

Another interesting example
regarding words that have the 'aie' root are these two contradictory
references to the action of AIEIOIUOA:

“In those days it was
possible for the three-brained beings to pass through these places only, as
they say, 'by day,' that is to say, when in the atmosphere of their
planet the process of 'Aieioiuoa' proceeds in the Active Element Okidanokh.”
(p 253)

“... only when the sacred
process 'Aieioiuoa' proceeded in the Omnipresent Active Element Okidanokh in
the atmosphere of their planet, or, as they themselves say - according to
their understanding and their own perceptions - 'on dark nights.'“ (p
305)

In other words, Beelzebub
says in the first instance that AIEIOIUOA occurs 'by day' and in the other
'on dark nights'. What are we to make of that contradiction? Is it an
inconsistancy according to law?

Significance for Inner
Work

How can the study and
reading of the Neologisms help our Inner Work?

First and foremost, they
point us towards the key concepts of the Work, either by their unusual
spelling or by their frequency of appearance in the text. They alter the
tempo of our reading, sometimes prompting a pause to reflect or ponder on
their possible meanings, or creating a space where inner silence may allow
for the manifestation of new thoughts and insights. If one reads the
book out loud, it is certainly going to alter ones breathing pattern, with
the neologisms marking a place for an in breath. The sounds may also have a
vibrational or resonant effect on our centers and organs.

The core of Gurdjieff’s Work
revolves around another Neologism - being-Partkdolg-duty. This Neologism is
mentioned several times before Beelzebub defines it on page 292: “… thanks
to their being-Partkdolg-duty, that is to say, thanks to their conscious
labors and intentional sufferings…”

So, being-Partkdolg-duty is
conscious labors and intentional suffering. Partkdolg is mentioned 39 times
in Beelzebub’s Tales. Conscious labor is mentioned 30 times and intentional
suffering is mentioned 21 times. The number of times these words are
mentioned is indicative of the importance that Gurdjieff placed on this
practice.

The motive force that drives
us towards being-Partkdolg-duty comes from the promptings of our Conscience.
Conscience is the one higher emotion that remains uncorrupted in the depths
of our “unconscious” mind and that is available to us to retrieve and use
for our evolution. One aspect of Conscience is Remorse of Conscience. The
concept of Remorse is expressed by the Neologism AIEIOIUOA. AIEIOIUOA is
mentioned 5 times in the Tales; Remorse is mentioned 33 times; Conscience is
mentioned 92 times. The number of times these words are mentioned is
indicative of the importance that Gurdjieff placed on this feeling.

A close reading of
Beelzebub’s Tales will show that efforts towards being-Partkdolg-duty are
necessary for coating our higher being bodies and our highest being bodies;
our second being body and our third being body soul; our Kesdjan body and
our Irankipaekh body. Kesdjan body is mentioned 52 times and, one might say
significantly, Irankipaekh is mentioned only once. Given the importance to
each of us personally of developing an immortal soul, mentioning the
Neologism Irankipaekh only once in the Tales seems to accentuate the
importance of this aspect of our personal efforts. One might say that we
only have one chance to accomplish this task. Either that or we “die like
dogs”. This single mention of Irankipaekh may sound like a logical
inconsistancy, but perhaps it is a dog that has been buried?

The substances that go
towards developing or coating our higher being bodies are derived from
substances in air and impressions. These are the two Atlantean Neologisms
referred to previously - Amarloos and Amarhoodan. The corresponding
Universal Neologisms are Abrustdonis and Helkdonis. The importance of these
substances is underlined by the very fact that Beelzebub mentions them in
three language systems - the conventional, the Universal and the Atlantean.

So what methods does
Beelzebub suggest that we employ to accomplish the task of following our
Conscience and fulfilling the imperatives of being-Partkdolg-duty?

Self-remembering is one
method, but that phrase is only mentioned twice in Beelzebub’s Tales; that’s
quite a change from In Search of the Miraculous, where Ouspensky mentions it
47 times. The second mention of self-remembering in Beelzebub’s Tales is on
page 1115, where it is said of the Atlanteans that - “they devoted their
whole time to active and conscious contemplation, and in this state
performed these corresponding sacred mysteries, so that there should be
transmuted in them the sacred substances abrustdonis and helkdonis.”

Self observation is
mentioned 6 times in Beelzebub’s Tales, but only in the last chapter, ‘From
the Author’.

Other methods that are
mentioned are active mentation, Pondering and Contemplation. These
activities generate Zernofookalnian-friction (p 1174), which helps with the
crystallization of new perceptions for the Reason-of-Understanding. These
efforts appear to be an ongoing process of refining ones understanding.
Certainly Gurdjieff lists many levels of Objective Reason that can be
attained by sufficiently motivated Beings, but in retrospect, given that the
deliberations of the High Commission of Archangels closest to His
Endlessness resulted in gross miscalculations, these degrees of Objective
Knowledge should not bee seen as conferring Absolute Infallibility on the
recipient. Indeed, even His Endlessness did not foresee the arising of the
Tetartocosmoses after he changed the Heptaparaparshinokh.

So the three mainstay
practices of conscious labor are self-observation, self-remembering, active
mentation and contemplation. An alternative word for contemplation is
Pondering. Contemplation is used 13 times in Beelzebub’s Tales and Pondering
is used 54 times. The equivalence of Contemplation and Pondering is verified
by C. Daly King in the Oragean Version (4). I won’t go into the details of
these practices here, but instruction may be obtained from a competent
Fourth Way Teacher or from Fourth Way books written by A. R. Orage (5),
Seymour Ginsburg (6), Nikolas Tereshchenko (7) and Paul Beidler (8). These
practices are similar to the Hindu and Buddhist traditions of Raja and Jnana
Yoga.

The assimilation of
substances from air is particularly controversial in the Gurdjieff Work.
Ouspensky’s recounted that Gurdjieff advised against breathing exercises,
except with an experienced teacher, or in conjunction with specially
designed Movements. This view is reiterated in Meetings With Remarkable Men.
Never-the-less, the assimilation of air is not so harshly delt with in
Beelzebub’s Tales. Indeed there are two particular compartments in the
Beelzebub’s spaceship where second being food is taken. There is a
Djamdjampal, “…that “refectory of the ship in which all the passengers
together periodically fed on the second and first being-foods.” (p 1059);
and there is a Djameechoonatra, which is like “…a kind of terrestrial
“monasterial refectory” in which the second being-food is collectively
taken.” (p 1160) This procedure is mentioned in passing, as a matter of
course. Conscious breathing is an integral part of the life of Beelzebub
and his cohorts.

The connection between
breathing and Movements should be apparent to many students of Gurdjieff.
Having practiced and taught Movements myself for 20 years, I am very aware
of the connection between Movements and breathing. There are also some Sufi
Zikrs and Hindu Pranayama exercises that are practiced in some Gurdjieff
groups. By far the easiest breathing exercise is the simple, conscious,
watching of the in and out breath. This is a fantastic aide to
Self-Remembering and Self-Observation during our daily activities. As
mentioned previously, reading the Tales out loud could could be an
opportunity for conscious breathing.

Finally I would like to
mention Intentional Suffering, or Voluntary Suffering as it is sometimes
called. This seems to be Gurdjieff’s most emphasised message - it seems to
be the Sunum Bonum of the Gurdjieff Work. Suffering is mentioned 80 times in
Beelzebub’s Tales, 28 times in Life is Real, 17 times in Meetings With
remarkable Men, 6 times in Herald of Coming Good and 34 times in In Search
of the Miraculous. There are at least four aspects to Working with
Intentional Suffering.

Beelzebub mentions,
Sirkliniamen or ‘mechanical suffering’. He mentions the suffering of
AIEIOIUOA, or Remorse of Conscience. He mentions the suffering caused by the
unpleasant manifestations of others. He mentions the suffering caused by our
own inherent egoism and the consequences of the organ Kundabuffer. There is
another type of suffering that he mentions, which may arise from the efforts
we make towards helping others and for the welfare of future generations.
This is the Third Line of Work - the Work that we undertake for the Work.

There is another kind of
suffering that is mentioned in Life is Real. Gurdjieff recounts certain
realizations that he had at Christmas of 1927. These realizations were about
the value of what he called the “automatic - that is, passive -
experiencings of suffering”. Listen to what he says about this:

“And this time, beyond any
doubt, I again established that during the first three years of my
authorship, my labour-ability, as well as my productivity, in reality at all
times strictly corresponded in its duration with the length and quality of
the, so to say, “degree of contact” between my consciousness and the
suffering proceeding in me on behalf of my mother and my wife.” (9)

Gurdjieff was perplexed by
the effect of this automatic suffering on himself. Previously he had been
convinced that “to attain any self-imposed aim it can only be done
exclusively through Conscious Suffering.”

Gurdjieff goes on to say:

“To explain my case,
however, by such an objective possibility was utterly impossible.

And it was impossible to
explain because in this particular case I suffered unconsciously, while this
process proceeded in me automatically in accordance with my typicality and
the accidental crystallization in it of corresponding psychic factors.” (10)

Which of the above mentioned
types of suffering are Intentional Suffering? I suppose that with the right
attitude, they could all be made Intentional. In any case, suffering is an
essential ingredient for our development, as was made abundantly clear by
Gurdjieff in a meeting on December 7, 1941, when he said:

“One needs fire. Without
fire, there will never be anything. This fire is suffering, intentional
suffering, without which it is impossible to create anything. One must
prepare, must know what will make one suffer and when it is there, make use
of it. Only you can prepare, only you know what makes you suffer, makes the
fire which cooks, cements, crystallizes, DOES. Suffer by your defects, in
your pride, in your egoism. Remind yourself of the aim. Without prepared
suffering there is nothing, for by as much as one is conscious, there is no
more suffering. No further process, nothing. That is why with your
conscience you must prepare what is necessary. You owe to nature. The food
you eat which nourishes your life. You must pay for these cosmic substances.
You have a duty, an obligation, to repay by conscious work.”

The fire is created by
friction - Disputekrialnian-friction, which Gurdjieff mentions on page 805:

“In other words, every wish
of the planetary body is taken as undesirable for the higher divine part
which has to be coated and perfected, and therefore all three-centered
beings of our Great

Megalocosmos constantly
carry on a relentless struggle against the wishes of their planetary bodies
so that there should be formed in them, in this struggle from the what is
called

'Disputekrialnian-friction,'
those sacred crystallizations from which their higher Divine being-part
arises and is perfected in them.”

All of these practices lead
us towards achieving our own “I”, and our own inner Sun Absolute. This is
called the state of Ischmetch or the Sekronoolanzaknian-state, whereby we
“... become such individuals as have their own sacred law of Triamazikamno
and thereby the possibility of consciously taking in and coating in their
common presence all that 'Holy' which, incidentally, also aids the
actualizing of the functioning in these cosmic units of Objective or Divine
Reason.” (p 145)

From this we understand that
all of our Inner Work must conform to the Law of Three, the Triamazikamno,
the most basic Law in the Megalocosmos, which functions according to the
process of Harnel-Miatznel.

Conclusion

I would like to conclude
with a few words from my one of my teachers in the Work. His well chosen
words very succinctly sum up the method of Inner Work, as he understood it:

“Conscious Labour includes
the performance of all recommended exercises requiring conscious effort,
gradually leading to Holy Affirming in our daily activities.”

“We understand the ordinary
pursuits of our lives responding to desires to be educated, well thought of,
useful, admired, superior, wealthy or spiritual, as examples of Holy
Denyings. We try to meet these denyings with our conscious efforts in our
search which we call Holy Affirming. Both are of equal substance and
importance.”

“Intentional Suffering is
the intentional acceptance of all suffering which is a part of all
existence. To prepare us for this type of Holy Affirmation in our daily
lives we are assigned special exercises including seeking out or welcoming
suffering in all its forms, especially those forms which are overlooked or
moved into different categories, such as “anxiety”, “fear” or “depression”.
It is sometimes useful as a preparation to induce self-imposed suffering but
this is to be abandoned when we learn how to meet the normal lot of
humanity's suffering.” (11)

Finally, it might be
instructive to view all that has been said in light of one of Gurdjieff’s
aims, as stated in the final paragraphs of Beelzebub’s Tales:

“… one of the fundamental
tasks I have set myself under essence-oath; a task which consists in this:
ultimately also to prove, without fail, theoretically as well as
practically, to all my contemporaries, the absurdity of all their
inherent ideas concerning the suppositious existences of a certain “other
world” with its famous and so beautiful “paradise” and its so repugnant a
“hell”; and at the same time to prove theoretically and afterwards without
fail to show practically, so that even every “complete victim” of
contemporary education should understand without shuddering and know, that
Hell and Paradise do indeed exist, but only not there “in that world” but
here beside us on Earth.” (12)

***

References
------------

1. https://en.wikipedia.org/wiki/Neologism

2. Nicholas Tereshchenko,
The Hapax Legomena in Russian, privatley published pamphlet handed out at
the All & Everything Conferences. An expanded version has been published.